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The Potter's Clay

Scripture, Theology, the Christian worldview, and other ramblings.

30 November 2005

Some Thoughts on Predestination

by B. B. Warfield

This essay was originally published in The Christian Workers Magazine, Dec. 1916, pp. 265-267.

A great man of the last generation began the preface of a splendid little book he was writing on this subject, with the words: 'Happy would it be for the church of Christ and for the world, if Christian ministers and Christian people could be content to be disciples-learners.' He meant to intimate that if only we were all willing to sit simply at the feet of the inspired writers and take them at their word, we should have no difficulties with Predestination. The difficulties we feel with regard to Predestination are not derived from the Word. The Word is full of it, because it is full of God, and when we say God and mean God-God in all that God is-we have said Predestination.

Our difficulties with Predestination arise from a, no doubt not unnatural, unwillingness to acknowledge ourselves to be wholly at the disposal of another. We wish to be at our own disposal. We wish 'to belong to ourselves,' and we resent belonging, especially belonging absolutely, to anybody else, even if that anybody else be God. We are in the mood of the singer of the hymn beginning, 'I was a wandering sheep,' when he declares of himself, 'I would not be controlled.' We will not be controlled. Or, rather, to speak more accurately, we will not admit that we are controlled.

I say that it is more accurate to say that we will not admit that we are controlled. For we are controlled, whether we admit it or not. To imagine that we are not controlled is to imagine that there is no God. For when we say God, we say control. If a single creature which God has made has escaped beyond his control, at the moment that he has done so he has abolished God. A God who could or would make a creature whom he could not or would not control, is no God. The moment he should make such a creature he would, of course, abdicate his throne. The universe he had created would have ceased to be his universe; or rather it would cease to exist-for the universe is held together only by the control of God.

Even worse would have happened, indeed, than the destruction of the universe. God would have ceased to be God in a deeper sense than that he would have ceased to be the Lord and Ruler of the world. He would have ceased to be a moral being. It is an immoral act to make a thing that we cannot or will not control. The only justification for making anything is that we both can and will control it. If a man should manufacture a quantity of an unstable high-explosive in the corridors of an orphan asylum, and when the stuff went off should seek to excuse himself by saying that he could not control it, no one would count his excuse valid. What right had he to manufacture it, we should say, unless he could control it? He relieves himself of none of the responsibility for the havoc wrought, by pleading inability to control his creation.

To suppose that God has made a universe-or even a single being-the control of which he renounces, is to accuse him of similar immorality. What right has he to make it, if he cannot or will not control it? It is not a moral act to perpetrate chaos. We have not only dethroned God; we have demoralized him.

Of course, there is no one that thinks at all who will imagine such a vanity. We take refuge in a vague antinomy. We fancy that God controls the universe just enough to control it, and that he does not control it just enough not to control it. Of course God controls the universe, we perhaps say-in the large; but of course he does not control everything in the universe-in particular.

Probably nobody deceives himself with such palpable paltering in a double sense. If this is God's universe, if he made it and made it for himself, he is responsible for everything that takes place in it. He must be supposed to have made it just as he wished it to be-or are we to say that he could not make the universe he wished to make, and had to put up with the best he could do?

And he must be supposed to have made it precisely as he wished it to be, not only statically but dynamically considered, that is, in all its potentialities and in all its developments down to the end. That is to say, he must be supposed to have made it precisely to suit himself, as extended not only in space but in time. If anything occurs in it as projected through time--just as truly as if anything is found in it as extended in space--which is not just as he intended it to be-why, then we must admit that he could not make such a universe as he would like to have, and had to put up with the best he could get. And, then, he is not God. A being who cannot make a universe to his own liking is not God. A being who can agree to make a universe which is not to his liking, most certainly is not God.

But though such a being obviously is not God, he does not escape responsibility for the universe which he actually makes -whether as extended in space or in time-and that in all its particulars. The moment this godling (not now God) consented to put up with the actual universe-whether as extended in space or as projected through time, including all its particulars without exception-because it was the best he could get, it became his universe. He adopted it as his own, and made it his own even in those particulars which in themselves he would have liked to have otherwise. These particulars, as well as all the rest, which in themselves please him better, have been determined on by him as not only allowable, but as actually to exist in the universe which, by his act, is actually realized.

That is to say they are predestinated by him, and because predestinated by him actually appear in the universe that is made. We have got rid of God, indeed; but we have not got rid of the Predestination, to get rid of which we have been willing to degrade our God into a godling.

We have passed insensibly from the idea of control to the idea of Predestination. That is because there is no real difference between the two ideas at bottom. If God controls anything at all, of course he has intended to control it before he controls it. Exactly the control which he exerts, of course he has intended to exert all long.

No one can imagine so inadvertent a God, that he always acts 'on the spur of the moment,' so to speak, with no manner of intention determining his action. Providence and Predestination are ideas which run into one another. Providence is but Predestination in its execution; Predestination is but Providence in its intention. When we say the one, we say the other, and the common idea which gives its content to both is control.

It is purely this idea of control which people object to when they say they object to Predestination; not the idea of previousness, but purely the idea of control. They would object just as much if the control was supposed to be exercised without any previous intention at all.

They ought to object much more. For a control exercised without intention would be a blind control. It would have no end in view to justify it; it would have no meaning; it would be sheerly irrational, immoral, maddening. That is what we call Fate. Say intention, however, and we say person; and when we say person we say purpose. A meaning is now given to the control that is exercised; an end is held before it.

And if the person who exercises the control be an intelligent being, the end will be a wise end; if he be a moral being it will be a good end; if he be infinitely wise and holy, just and good, it will be an infinitely wise and holy, just and good end, and it will be wrought out by means as wise and holy, just and good as itself.

To say Predestination is to say all this. It is to introduce order into the universe. It is to assign an end and a worthy end to it. It enables us to speak of a far off divine event to which the whole creation is moving. It enables us to see that whatever occurs, great or small, has a place to fill in this universal teleology; and thus has significance given it, and a juustification supplied to it. To say Predestination is thus not only to say God; it is also to say Theodicy.

No matter what we may say of Predestination in moments of puzzlement, as we stand in face of the problems of life--the problem of the petty, the problem of suffering, the problem of sin--it is safe to say that at the bottom of our minds we all believe in it. We cannot help believing in it--if we believe in God; and that, in its utmost extension, as applying to everything about us which comes to pass.

Take any occurrence that happens, great or small-the fall of an empire or the fall of a sparrow, which our Lord himself tells us never once happens 'without our Father.' It surely cannot be imagined that God is ignorant of its happening-nay, even if it be so small a thing as the fall of a pin.

God assuredly is aware of everything that happens in his universe. There are no dark corners in it into which his all-seeing eye cannot pierce; there is nothing that occurs in it which is hidden from his universal glance. But certainly neither can it be imagined that anything which occurs in his universe takes him by surprise. Assuredly God has been expecting it to happen, and in happening it has merely justified his anticipations.

Nor yet can he be imagined to be indifferent to its happening, as if, though he sees it coming, he does not care whether it happens or not. That is not the kind of God our God is; he is a God who infinitely cares, cares even about the smallest things. Did not our Savior speak of the sparrows and the very hairs of our heads to teach us this?

Well, then, can it be imagined that, though infinitely caring, God stands impotently over against the happenings in his universe, and cannot prevent them? Is he to be supposed to be watching from all eternity things which he does not wish to happen, coming, coming, ever coming, until at last they come-and he is unable to stop them?

Why, if he could not prevent their happening any other way he need not have made the universe; or he might have made it differently. There was nothing to require him to make this universe-or any universe at all-except his own good pleasure; and there is nothing to compel him to allow anything which he does not wish to happen, to occur in the universe which he has made for his own good pleasure.

Clearly things cannot occur in God's universe, the occurrence of which is displeasing to him. He does not stand helplessly by, while they occur against his wish. Whatever occurs has been foreseen by him from all eternity, and it succeeds in occurring only because its occurrence meets his wish.

It may not be apparent to us what wish of his it meets, what place it fills in the general scheme of things to which it is his pleasure to give actuality, what its function is in his all-inclusive plan. But we know that it could not occur unless it had such a function to perform, such a place to fill, a part to play in God's comprehensive plan.

And knowing that, we are satisfied.. Unless, indeed, we cannot trust God with his own plan, and feel that we must insist that he submit it to us, down to the last detail, and obtain our approval of it, before he executes it.

Least of all will the religious man doubt the universal Predestination of God. Why, what makes him a religious man is, among other things, that he sees God in everything.

A glass window stands before us. We raise our eyes and see the glass; we note its quality, and observe its defects; we speculate on its composition. Or we look straight through it on the great prospect of land and sea and sky beyond. So there are two ways of looking at the world. We may see the world and absorb ourselves in the wonders of nature. That is the scientific way. Or we may look right through the world and see God behind it. That is the religious way.

The scientific way of looking at the world is not wrong any more than the glass-manufacturer's way of looking at the window. This way of looking at things has its very important uses. Nevertheless the window was placed there not to be looked at but to be looked through; and the world has failed of its purpose unless it too is looked through and the eye rests not on it but on its God. Yes, its God; for it is of the essence of the religious view of things that God is seen in all that is and in all that occurs. The universe is his, and in all its movements speaks of him, because it does only his will.

If you would understand the religious man's conception of the relation of God to his world, observe him on his knees. For prayer is the purest expression of religion and in prayer we see religion come to its rights.

Did ever a man pray thus: 'O God, Thou knowest that I can do as I choose and Thou canst not prevent me, Thou knowest that my fellowmen are, like me, beyond Thy control, Thou knowest that nature itself goes its own way and Thou canst but stand helplessly by and watch whither it tends'?

No, the attitude of the-soul in prayer is that of entire dependence for itself, and of complete confidence in God's all-embracing government. We ask him graciously to regulate our own spirit, to control the acts of our fellowmen, and to direct the course of the whole world in accordance with his holy and beneficent will. And we do right. Only, we should see to it that we preserve this conception of God in his relation to his world, when we rise from our knees; and make it the operative force of our whole life.

I know, it is true, an eminent theologian who will shake his head at this. God cannot control the acts of free agents, he says, and it is folly to ask him to do so. If we go gunning with an unskillful friend, he may awkwardly shoot us; and it is useless to ask God to protect us; he simply cannot do it. If we are at work at a dangerous machine by the side of a careless companion, he may destroy us at any moment, and it is useless to ask God to avert the mishap; God cannot do it.

If this were so, we certainly would be in a parlous case. Or rather the world would long ago have broken down into chaos.

Every religious man knows full well that it is not so. Every religious man knows that God can and will and does control everything that he has made in all their actions, and that therefore-despite all adverse appearances-it is all well with the world.

All well with the world, which is moving steadily forward in its established orbit; and all well with us who put our trust in God. For has he not himself told us that all things-all things, mind you-are working together for good to those that love him? And how, pray, could that be, except that they all do his bidding in all their actions?

29 November 2005

Is the Bible the Word of God?

(J. C. Ryle, "Inspiration" 1877)

Is the Bible the Word of God? Then mind that
you do not neglect it. Read it! Begin to read it this
very day. What greater insult to God can a man
be guilty of than to refuse to read the letter God
sends him from heaven? Oh, be sure, if you will
not read your Bible, you are in fearful danger
of losing your soul!

Is the Bible the Word of God? Then be sure
you always read it with deep reverence. Say to
your soul, whenever you open the Bible, "O my
soul, you are going to read a message from God!"

Is the Bible the Word of God? Then be sure
you never read it without fervent prayer for the
help and teaching of the Holy Spirit. Humble
prayer will throw more light on your Bible than
any commentary that ever was written. You will
not understand it unless your heart is right. You
will find it a sealed book without the teaching of
the Holy Spirit. Its contents are often "hidden
from the wise and learned, and revealed to babes."

Is the Bible the Word of God? Then let us all
resolve from this day forward to prize the Bible
more. God has given us the Bible to be a light to
guide us to everlasting life. Let us not neglect this
precious gift. Let us read it diligently, and walk in
its light.

28 November 2005

Back to normal, with some additions.

I am back. Had a long Thanksgiving holiday weekend filled with friends, family, lot'’s of Puerto Rico games, a few games of Canasta, and of course thrilling football. The Stanford v. Notre Dame game was a great college football game. $14.5 mil on the line for the Irish, and they pull it off. My hometown team Seahawks about gave me cardiac arrest, they just can'’t win easy, they always make me sweat.

I have added a few new links to the blog-o-rama:

Rhoblogy: Missionaries in Japan. God bless '‘em!

FIDE-O: "“Biblical Wisdom with Bull-dog Tenacity"”. What else can be said? Oh, they like deep fried turkey and football. Bingo, they are on the list.

Off the Main Road: Dan is a Northwesterner like me, and he has a cool blog design.

Fish Tacos: Mike is Dan'’s bro. He likes fish tacos and so do I, therefore he is on the list. (Notice that food is a key qualifier to get on my blog-o-rama...).

Digital Puritan: I like the Puritans, and I like digital stuff, hence the inclusion here.

Free St. George's: I just ran across this blog the other day. It is a good read with a lot of good articles and quotes, check it out.

Lameworldview: Funny blog title with some good content.

That'’s all for now, life is back to normal and I am thankful.

17 November 2005

The Chain

This warning from Spurgeon sent chills up my spine. I pray it does to you as well. One will NEVER hear this type of preaching from today's American, self-centered, therapeutic, feel good, "let's not offend anyone" school of preaching. I pray today's ministers of the Word will take a page out of some of the great preachers of the past and preach sin and repentance.

-Spurgeon, "Meditation on God"

O wicked men! wicked men! one word to you, all of you
who know not God- I will give you a subject for your
meditation tonight. It shall be a parable--

A certain tyrant sent for one of his subjects, and
said to him, "What is your employment?"
He said, "I am a blacksmith."
"Go home," said the tyrant, "and make me a chain
of such a length."

He went home; it occupied him several months, and
he had no wages all the while he was making the chain,
but only the trouble and the pains of making it.

Then he brought it to the monarch, and the tyrant said,
"Go and make it twice as long."
He gave him no pay for it, but sent him away.

Again he worked on, and made it twice as long.
He brought it back again, and the monarch said,
"Go and make it longer still."

Each time he brought it, there was nothing but
the command to make it longer still.
And when he brought it up at last, the monarch said--
"Take it, bind him hand and foot with it, and cast him
into a furnace of fire."

There were his wages for making the chain!

Here is a meditation for you tonight, you servants of the devil!
Your master the devil is telling you to make a chain.
Some of you have been fifty years welding the links of the
chain; and he says-- "Go and make it longer still. Next
Saturday night you will be drunk, and put another link on;
next Monday you will do a dishonest action, and so you will
keep on making fresh links to this chain."

And when you have lived twenty more years, the devil will
say, "More links on still!"

And then, at last, it will be-- "Take him, and bind him hand
and foot, and cast him into a furnace of fire."

There is the subject for your meditation.

I do not think it will be sweet; but if God makes it profitable, it will do good.

You must have strong medicines sometimes, when the disease is bad.

God apply it to your hearts! Amen.

16 November 2005

New look - update

I messed around late last night and came up with this blog design. Major props do to Dan, because he hooked me up with the base template. I am not finished, mostly because I am not 100% sold I even like this color scheme, and my alignment is messed up. I do like the three-column format though; it provides more room for blog goodies. Alas, I am impatient, so I went ahead and prematurely put it up. Suggestions welcome from all three of you who read this blog.

*Update* - I continue to tweak, and one area is really giving me problems. When I view an individual post, the comments text does not show. The text color is the same as the background. Therefore the only way to see the text is my selecting it. Mickey pointed this out and I am still trying to fix it. If anyone knows where to look in the code, let me know. Also, if you are using IE, the blog looks messed up. Firefox is fine. I am working on that too. Thanks for your patience, I am very green at blog design.

*Update Part 2* - Ok, I think I am good to go. Suggestions welcome, but until next time, I need to get back to the Calvinistic quotes and other edifying things, such as Seahawks football and Husky basketball. Again, big props to my Winnipeg homeboy Dan for the template.

12 November 2005

I am astonished

(A Puritan Prayer)

O bottomless Fountain of all good,
I am astonished at the difference between . . .
my receivings--and my deservings,
the state I am now in--and my past gracelessness,
the heaven I am bound for--and the hell I merit.

Who made me to differ, but You? I could not have
begun to love You, had You not first loved me.

O Lord, I am astonished that . . .
such a crown should fit the head of such a sinner,
such high advancement for one so worthless,
such joys for so vile a rebel!

Let 'wrath deserved' be written on the door of hell;
but the 'free gift of grace' on the gate of heaven!

Let Your love draw me nearer to Yourself. Wean
me from sin, mortify me to this world, and make
me ready for my departure hence. Secure me by
Your grace as I sail across this stormy sea.

09 November 2005


I have just found what quite possibly is the most addictive website for book worms. LibraryThing.com. Launched in August 2005, you can catalog your entire library online. Features include: leaving ratings, comments, profiles, author clouds, tag clouds, graphical shelf. A good feature is that the search engine is linked to Amazon.com and the Library of Congress (among others...), so you can find basically any book in print. Another fine feature is how your library is measured and mapped with other users, allowing you to see what other folks have the same books, and how they rated them. You can leave comments on other people's libraries as well.

I have a library on there now. Check it out, leave a comment, and build your own.

Joe's Library

03 November 2005

The Great Heart Changer!

From Spurgeon's, "The Stony Heart Removed"

The heart of the natural man, like marble,
is stone-cold towards spiritual things.

No arguments have power to move a soul so steeled,
so thoroughly stony, hard, and impenetrable.

O rocks of iron and hills of brass,
you are softer than the proud heart of man!

Fallen man is like the deaf adder which will not be charmed,
charm we never so wisely.

Tears are lost on him.

Threatenings are but as the whistlings of the wind.

The preachings of the law, and even of Christ crucified--
all these are null and void and fall hopelessly to the ground,
so long as the man's heart continues what it is by nature--
dead, and hard, and cold.

The heart of man grows harder whether it be the soft sunshine
of love, or the harsh tempest of judgment that falls upon it.

Mercy and love alike make it more solid,
and knit its particles closer together;
and surely until the Omnipotent himself speak the word,
the heart of man grows harder, and harder, and harder,
and refuses to be softened or broken.

Granite may be ground and be broken into pieces,
but unless God gets the hammer in his hand,
and even he must put both hands to it,
the great 'granite heart' of man will not yield in any way.

You may smite a man's heart right and left with death,
with judgment, with mercy, with tears, with entreaties,
with threatenings, and it will not break!

No, even the fires of hell do not melt man's heart,
for the damned in hell grow more hard by their agonies,
and they hate God, and blaspheme him all the more
because of the suffering they endure.

Only Omnipotence itself, I say,
can ever soften this hard heart of man.

Christ is the Great Heart Changer!

"Lord, melt my heart.
None but a bath of blood divine can take the flint away;
but do it Lord, and you shall have the praise."